And the Conducter of Chrift, in all the Actions of his Life here upon earth, No 998, 999, 1002, 1003, 1004, 1005, 1006, 1007, 1008, 1010, 1020, 1022. § XXIX. The Holy Spirit is declared in Scripture to be the Infpirer of the Prophets and Apoftles, and the Great Teacher and Directer of the Apostles in the whole work of their Ministry. See the Texts, N° 1024-1073. S XXX. The Holy Spirit is reprefented in the New Teftament, as the Sanctifier of all Hearts, and the Supporter and Comforter of good Chriftians under all their Difficulties. See the Texts, N° 1074-1120. S XXXI. Concerning the Holy Spirit there are O ther ther Greater things fpoken in Scripture, and Higher Titles afcribed to him, than to any Angel or other Created Being what foever. See the Texts, wherein it is declared; That Blafphemy against him is unpardonable, No 1121. That he is Eternal, N° 1131 That he is the Power of the Higheft, N° 1122. That he is the Spirit of Truth, which proceedetb from the Father, N°1124, 1125; and which the World cannot receive, No 1123, 1136. That to lie to Him, is the fame thing as to lie unto God, No 1126. That to refift Him, is the fame thing as to resist God, No 1127. That he gave Injunctions to the Church, N° 1128. That he is the Spirit of Glory and of God, N° 1135. That he knows the Mind of God, as perfectly as a Man knows his own mind, N° 1129. That mens Bodies, by being Temples of the Spirit, are Temples of God, No 1130, 1131. That he is the Author of Liberty and Knowledge, No 1132. That he reveals things which even the Angels defire to look into, No 1133. That he raiseth the dead, N° 1134. See more, beneath ; $53.. S XXXII. The Word, God, in Scripture, no where fignifies the Perfon of the Holy Ghost. See See the Text, No 66. The Reason of This, fee above in the Notes on $25. § XXXIII. The Word, God, in Scripture, never fignifies a complex Notion of more perfons than One; but always means One perfon only, viz. either the perfon of the Father fingly, or the perfon of the Son fingly. See the Texts, N°1-441, and 533-545• § XXXIV. The Son, whatever his metaphyfical Effence or Substance be, and whatever divine Greatnefs and Dignity is afcribed to him in Scripture; yet in This He is evidently Subordinate to the Father, that He derives his Being and Attributes from the Father, the Father Nothing from Him. See the Texts, No 769, 789, 798, 801, 937, 95o, 953, 986, 992; and 756. See above, § 5, & 7, & 12; and beneath, § 35 & 36. -995. Notes Notes on $ 34. Concerning the Supremacy of the Father, as being [αὐτίνεθ, ἀγύνητα, τέλεια, ανενδεής, αλία, ̓Αρχή, ρίζα, wyn, dexérumov,] God of himself, Underived, Perfect in himself, Independent; the Caufe, the Principle, the Root, the Fountain; the Original, whereof the Son is the Image; &c. the Antients exprefs themselves after the following manner. The Nature of the Son Τελειωτάτη δ, καὶ ἁγιωτάτη, (faith Clemens Alexan-ve]árn, xì ñyeμovinwtädrinus) bath in it the Tn, greatest Perfection, and Holinefs, and Dominion, and Authority, and Majefty, and Beneficence; as being moft clofely allied to Him Gelenius's tranflation 'tis Dei Verbum, as if he read it, not θεὸν λόγον, but θεῖ Noyor, the Word of God,] and Wifdom and Righteouf who Alone is Supreme o Φαμὺ * τὸν ἐκ ἰσχυρότερον αὐτὸν πατρὶς καὶ θεῖ. contr. nefs and Truth; we then indeed exalt his Kingdom,over All X who who are fubject to him as having thefe Titles; but not over his God and Father, who on the contrary is Greater than He. And Novatian: Whatfoever the Son is, he is not of himself; because he is not Self-exiftent: But he is of the Father, becaufe Begotten of him. So that whatever we ftile him, whether the Word, or the Power, or the Wisdom, or the Light, or the Son; yet, whatever He is, he is no otherwife than (as we before faid) from the Father. , Quicquid eft [filius,] non ex fe eft, quia nec innatus eft; fed ex patre eft, quia genitus eft: Sive. dum Verbum eft, five dum Virtus eft, five dum Sapientia eft, five dum Lux eft, five dum Filius eft; & quicquid horum eft, non aliunde eft, quàm (ficut diximus jam fuperiùs) ex Patre. De Trin. cap. 31. Μήτις τὸ ̓Ανὶ πρὸς ὑπόνοιαν 'AuvTY λaμBareTw Αγωνήτε λαμβανέτων OUTE HV, TE TO 'Aris Ουτε γδ τὸ ἔτε τὸ ἔτε τὸ Που αιώνων, τ' αυτόν ὄξι της Αγγυνήτῳ, ἀπ ̓ ἐδ ̓ ὁτιῖν ἀνα gawav Evora bromatosa σπεδάσει, δηλοῖ τὸ ̓ΑρώνηΟυκέν τι Tov. 'OURED TUS MSAvr Tateì ômčov džíwμa quanтéor, undera FED OUTE ἢ ἄιτιον λέγοντας. Th Toi Seonga aur [48] μà isμevon " Th Ginoviny. της χαρακτῆρι ἢ πατρὶς ἀπη nepok éμpięsav x7 wárΤα ανατιθέντες τὸ ἢ ἀλλόνη τον πιο πατεί μόνον ιδίωμα παρείναι δοξάζοντες, ἅτε δὴ And Alexander Bishop of Alexandria: Let no man imagin, that the word, Always was, leads to any fuch notion as if the Son was Self-exiftent. For neither the word, Was; nor, AlWays; nor, Before all Ages; is of the fame fignification, as Self-exiftent: Nor can any other words which the mind of man can invent, come up to the No. tion of Self-exiflence. There fore we muft referve to the Self-existent Father This peculiar Dignity,that No One is the Caufe of his Existence. Yet not denying the Divinity of the Son: bat afcribing to Him, who is the express 1-out quonsvrO ‡ owrÿçQ-, 02 |